A: The Word with God
the Father (1:1–2)
B:
The Word’s role in creation (1:3)
C: God’s Grace to mankind (1:4–5)
D: Witness of John the Baptist (1:6–8)
E: The Incarnation of the Word (1:9–11)
X: Saving Faith in the Incarnate Word
(1:12–13)
E’: The Incarnation of the Word (1:14)
D’: Witness of John the Baptist (1:15)
C’: God’s Grace to mankind (1:16)
B’:
The Word’s role in re-creation (1:17)
A’: The Word with God
the Father (1:18)
Dr.
Jeffrey L. Staley[4]
provides a more simplified version of the chiasm:
A (vv 1-5)
B
(vv 6-8)
C (vv 9-11)
D (vv 12-13)
C’ (vv 14)
B’
(vv 15)
A’ (vv 16-18)
If
this schema is correct, then we should expect John’s gospel to emphasize the
theme of divine adoption all throughout. And that’s exactly what we do find. From
Jesus’ discourse with Nicodemus (3:1-21), to His final words to John (19:26-27)
and Mary Magdalene (20:17), the gospel emphasizes Jesus’ mediatorial role in
bring us to the Father. It is through our incorporation into Christ, as the
only begotten Son from the Father (1:14c), that we become children of God. One
should take careful note of the immediate transition from giving us the power
to become children of God in verses 12-13, to Jesus being the only begotten Son
from the Father (monogenous para Patros). Although verse 14c can be taken as an
implicit refutation of adoptionist Christology, the transition from vv 12-13 to
14c also underlies how we enter into a filial relationship with the Father,
viz., through a participation in the Incarnate Son by means of baptism. The
baptismal allusion is to be found in the textual parallelism displayed by vv.
12-13 and the Nicodemus discourse.
Prologue (vv 1-18)
|
Nicodemus Discourse (3:1-21)
|
1:4-5:
In him was life, and the life was the light of men. The light shines in the
darkness, and the darkness has not overcome it.
1:9
The true light that enlightens every man was coming into the
world.
|
1:2
He came by night… “Rabbi, we know that you are a teacher
come from God”
|
1:12-13
But to all who received him, who believed in his name, he
gave power to become children of God; who were born, not of blood nor of the will of the flesh nor of the will of man,
but of God.
|
1:3-6
unless one is born from above, he cannot enter the kingdom
of God… that which is born of the flesh
is flesh, and that which is born of the Spirit is spirit
|
1:11-12
He came to his own home, and his own people received him not.
|
3:11
but you do not receive our testimony.
|
1:14
glory as of the only Son from the Father.
|
3:18
because he has not believed in the name of the only Son of
God.
|
1:9-11:
the true light that enlightens every man was coming into the world. He was in
the world, and the world was made through him, yet the world knew him not. He
came to his own home, and his own people received him not.
|
3:19
that the light has come into the world, and men loved
darkness rather than light, because their deeds were evil.
|
When
Jesus tells Nicodemus that we must be born from above (gennēthē anōthen; 3:3c)
through water and the Spirit to enter the kingdom of God (3:5), He is
reiterating the message of verses 12-14c. The only way to be begotten by God is
through participating in the sonship of the Incarnate Word (14c) by means of baptism
(3:14; 12:32; cf. Rom 6:3). Through our participation in the Incarnate Word,
who is the proverbial house of God (cf. 1:51), we enter into the household of
God as his children (cf. 2:16; 14:2-3; 19:26-27; 20:17). Jesus even
alludes to his identity as Bethel in his discourse with Nicodemus, “No one has
ascended into heaven but he who descended from heaven, the Son of man” (3:13;
cf. Jn 1:51). Although Jesus descended from heaven,[5] he will go
back to God (13:3; 20:17),[6] to prepare a place for his Father’s children
in the heavenly Temple (cf. 14:2-3; 2:16; Rev 11:9).
We
should carefully observe the author’s placement of the Nicodemus discourse
(3:1-21), which is found in between the Cana story (2:1-11), the Temple
Cleansing (2:13-25) and the testimony of John the Baptist (3:22-36). The
theological implications of John’s placement will become evident once we take
into consideration the overarching nuptial and temple motifs. The overarching theme
of the three narratives is Jesus’ identity as the Bridegroom / Temple. In the OT, Yahweh is often depicted as
the bridegroom of Israel (cf. Jer. 3:14; 31:32; Isa. 54:5), who comes to
cleanse His bride (Ezek 36:25-27; cf. Jn 13:1-20) and to fill her with new wine
(Is 25:6-8; Amos 9:13; Joel 3:18). John depicts the Church as the Bride of
Christ (3:29) that proceeds from His side (19:34), replacing the Jerusalem
Temple as the proverbial house/temple of God (2:19, 21). By inserting the
Nicodemus discourse between the Cana story, Temple Cleansing and the testimony
of John the Baptist, the author is indicating the role of baptism in grafting
us into the Bride / Temple of Christ.
Besides
the nuptial motif of the Cana narrative, there are Edenic allusions as well (2:4;
cf. 19:26-27, 34). Although the Edenic allusions are implicit, they highlight
two important features, viz., Jesus’ identity as the New Adam, and the Church’s
identification as the New Eve (19:34). To properly appreciate these Edenic
allusions one would need to familiarize oneself with the Mosaic creation
account that serves as its backdrop. Here are just some of the textual and
conceptual parallels displayed by the Cana narrative and the Mosaic creation
account:
John 1-2
|
Genesis 1-3
|
1.1a:
In the beginning was the Word…
1:3a:
Through Him all things were made
|
1.1:
In the beginning God created the heavens and the earth
|
1.4-5:
In him was light… and the darkness could not overcome it
|
1.3:
And God said, “Let there be light”
1.4:
and God separated the light from the darkness.
|
1.29
The translational phrase “Next Day” (Tē epaurion) is used, implying there was
a first day.
|
1.5:
And there was evening, and there was morning—day one (yom-'ehad).
|
1.32:
“I saw the Spirit descend as a dove from heaven, and it remained on him”
|
1.6-7:
“Let there be a firmament in the midst of the waters…”
|
1.35:
Now the Third Day
|
1.8:
Second Day
|
1.42:
“You shall be called Cephas”
|
1.9:
“Let the dry land appear”
|
1.43:
Fourth Day
|
1.13:
Third day
|
1.51:
“Amen, Amen, I say to you, you will see heaven opened, and the angels of God
ascending and descending upon the Son of man.”
[n.b.
angels are referred to as stars in the book of Revelation (cf. Rev 1:16,20; 8:10, 12; 9:1;
12:14)]
|
1.14
“Let there be lights in the firmament of the heavens…”
|
2.1:
On the Third Day
|
1.31:
Sixth Day
|
2:1:
On the third day there was a marriage at Cana in Galilee
2.10:
“Every man serves the good wine first; and when men have drunk freely, then
the poor wine; but you have kept the good wine until now.”
|
2.23:
“This at last is bone of my bones and flesh of my flesh’ she shall be called
Woman, because she was taken out of Man.”
|
2.4:
“O woman, what have you to do with me? My hour has not yet come.”
|
3.15: And I will put enmity between you and the
woman, and between your offspring and hers; he will crush your head, and you
will strike his heel.”
|
The Johannine crucifixion narrative also has several parallels with the Mosaic creation account:
John 19
|
Genesis 2-3
|
19.26: “Woman, behold, your son!”
|
2.23: “And I will put enmity between
you and the woman, and between your offspring and hers; he will crush your
head, and you will strike his heel.”
|
19.30: “It is finished”
|
2.3: And on the seventh day God
finished his work
|
19.30: and he bowed his head and gave
up his spirit.
|
2.21: So the Lord God caused a deep sleep to fall upon the man, and
while he slept took one of his ribs and closed up its place with flesh
|
19.34: But one of the soldiers
pierced his side with a spear, and at once there came out blood and water.
|
2.21: while he slept took one of his
ribs and closed up its place with flesh;
|
19.19: “Jesus of Nazareth, the King
of the Jews.”
|
1.28: have dominion over the fish of
the sea and over the birds of the air
|
19.23: But the tunic was without
seam, woven from top to bottom
|
2.15: The Lord God took the man and put him in the garden of Eden to
till it and keep it. (cf. Num. 3:7-8; 8:25-26; 18:5-6; 1 Chr. 23:32; Ezek.
44:14)
|
The
Edenic allusions in the Cana and Crucfixion narratives ultimately highlight
Jesus’ identity as the New Adam. We can also find other allusions to Jesus as
the New Adam in the Gospel of John. For example, Pilate’s unintentional double
entendre in presenting Jesus as “the man” (ho anthrōpos) alludes to his Adamic
role. Also, when Jesus is praying in the garden with his disciples, he fulfills
the role of Adam by confronting the approaching band of soldiers (18:1-11).
In
the Mosaic creation account, the sixth day represents the pinnacle of creation,
where man, formed from the dust of the ground (2:7), is created to reflect the
image and glory of God (Gen 1:26-28). Whereas Adam is formed directly from the
earth, the woman is taken from his side, reflecting the subordinate
relationship of the church to Christ (Jn 19:33-34; 1 Tim 2:12-14; Col 1:18).
Likewise, the Cana story occurs on the sixth day of the New Creation week (vv
29, 35, 43, 2:1), paralleling the marriage in the garden (Gen 1:26-27, 31;
2:20-25). Granting the Edenic backdrop of the Crucifixion narrative, the church
becomes a type of New Eve that proceeds from Christ’s side (19:34).
The
gospel author expands on the Edenic motif by depicting the Church as the New
Eden. We find allusions to the Church as New Eden in Jesus’ post-resurrection
appearance to his disciples in the Upper Room (Jn 20:19-23); the same room He
washed the disciples’ feet (Jn 13-14). When we place Jesus’ act of breathing in
John 20:22 in relation to Yahweh’s creation of Adam in Genesis 2:7, the Upper
Room serves as a type of Eden. The Edenic allusions are reinforced by the
mention of “closed doors,” depicting the Upper Room as a type of sanctuary
(much like the Garden). The Edenic and Temple motifs are brought together in
the Upper Room, when Jesus alludes to His Father’s house (14:2; cf. 2:16). The descriptive
“Upper Room” also reminds us of Jesus’ discourse with Nicodemus. If we wish to
enter the Upper Room, which is a type of the Church, we must be born from above
through water and the Spirit (3:3-5). Or, to use an Edenic metaphor, if we wish
to enter Eden, we must become new creations in Christ (2 Cor 5:17; cf. Jn 9:6-8; 20:19-23).
The Gospel indicates two primary
effects of baptism, namely, spiritual regeneration and illumination. The
regenerative aspect of baptism is indicated in Christ’s healing of the
paralytic, which occurred near the pool of Bethesda (5:2). The paralytic typologically
represents wandering Israel (5:5; cf. Deut 2:14), that was spiritually desolate
due to obstinacy in sin (5:14). The healing of the paralytic, therefore,
prefigures the regeneration of Israel, which the prophet Ezekiel foretold
of,
Then will I
sprinkle clean water upon you, and ye shall be clean: from all your filthiness,
and from all your idols, will I cleanse you. A new heart also will I give you,
and a new spirit will I put within you: and I will take away the stony heart
out of your flesh, and I will give you a heart of flesh (Ezek
26:25-26).
As
I argued in my article, “The Heptadic Chiastic Pattern of the Johannine Signs,”
there are seven Johannine signs that are arranged chiastically. The healing of
the paralytic and the restoration of the blind man’s sight constitute the third
and fifth signs, respectively. The two signs display verbal and conceptual
parallelism to a remarkable degree. Here are just some of the textual
parallels:
Jesus Heals
Paralytic(Jn 5:1-15)
|
Jesus Heals Blind
Man (Jn 9:1-34)
|
|
Length of Illness
|
38 years (Jn 5:5)
|
Born without sight (Jn 9:1)
|
Cause of Illness
|
Sin (Jn 5:14)
|
Not sin (Jn 9:3)
|
Day of the Week
|
Sabbath (Jn 5:16 )
|
Sabbath (Jn 9:14, 16)
|
Close association with water
|
Jesus heals the paralytic near the
sheep gate and the 5 porticoes (Jn 5:2)
|
Jesus sends the blind man to wash in
the pool of Siloam (Jn 9:7)
|
Mention of works
|
Jesus mentions the works He must
accomplish (Jn 5:36)
|
Jesus mentions the works He must
accomplish (Jn 9:4 and 10:25)
|
Pharisees investigate
|
5.12-13: They
asked him, “Who is the man who said to you, ‘Take up your pallet, and walk’?”
Now the man who had been healed did not know who it was, for Jesus had
withdrawn, as there was a crowd in the place.
|
9.12: They
said to him, “Where is he?” He said, “I do not know.”
|
As
I indicated above, the paralytic typologically represents wandering Israel,
which had sinned repeatedly. However, in the case of the blind man, the cause
of his blindness was neither personal sin, nor the sin of his parents. However,
this is not to suggest that the cause of his blindness is unknown. In John 9:6
there is an Adamic allusion in Jesus’ prophetic act of healing, “he spat on
the ground and made clay of the spittle and anointed the man’s eyes with the
clay” (cf. 20:19-23). If the blind man typologically represents Adam, then his
blindness is the result of original sin (which all men inherit). As St. Augustine writes, “Blindness came
upon the first man by reason of sin: and from him we all derive it: i.e. man is
blind from his birth.”[7] Jesus
does not heal the blind man by His mere word (as in the case of the paralytic),
but tells him to go wash in the pool of Siloam. Therefore, baptism is not only
spiritually regenerative, but illuminative as well.[8]
[1] R. A. Culpepper, “The Pivot of
John's Prologue,” NTS 27 (1980-81)
1-31,
[2] Peter M. Phillips, “The Prologue of the Fourth Gospel: A
Sequential Reading,” The Library of New Testament Studies 294 (Bloomsbury
Publishing 2006).
[3] Brad McCoy,
"Chiasmus: An Important Structural Device Commonly Found in Biblical
Literature," Chafer Theological
Seminary Journal 9, no. 2 (2003), 29
[4] Jeffrey Staley, “The Structure of John's
Prologue: Its Implications for the Gospel's Narrative Structure,” The Catholic Biblical Quarterly 48
(1986), 245-246.
[5] Using
different terminology, Jesus comes from above (3:31; 8:21), or descends from
heaven (3:13).
[6] Jesus ascends
back to heaven / the Father (8:21; 14:3)
[7] Aquinas, Catena Aurea: Gospel of John
[8] Charles A. Gieschen, “Baptism
and the Lord’s Supper in the Gospel of John,” CTQ 78 (2014), 33-34.
(https://ctsfwmedia.s3.amazonaws.com/CTQ/CTQ%2078-1%2C2.pdf
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